Music in dreams and the emergence of the self

Abstract :  This paper deals with the presence and possible 'meaning' of music in dreams. The author explores a possible meaning of music as the most fundamental human symbolic experience, which directly points to the emergence of the Self from the primal union mystique with the Great Mother. The relationships between acoustic and visual experiences are taken into account as two basic human forms of coming into existence, although wholly different from each other. The role of music in dreams seems to be that of the most direct representation of the emerging Self in its pure, pre-representational form. Therefore, when music appears in dreams, providing there is the activation of an emotional tone, all other elements—visual and verbal—should be considered as the expression of the sense to which the music is pointing. A clinical example is described in order to better express the author's opinions.     

Gestural communication of the gorilla (Gorilla gorilla): repertoire, intentionality and possible origins

Social groups of gorillas were observed in three captive facilities and one African field site. Cases of potential gesture use, totalling 9,540, were filtered by strict criteria for intentionality, giving a corpus of 5,250 instances of intentional gesture use. This indicated a repertoire of 102 gesture types. Most repertoire differences between individuals and sites were explicable as a consequence of environmental affordances and sampling effects: overall gesture frequency was a good predictor of universality of occurrence. Only one gesture was idiosyncratic to a single individual, and was given only to humans. Indications of cultural learning were few, though not absent. Six gestures appeared to be traditions within single social groups, but overall concordance in repertoires was almost as high between as within social groups. No support was found for the ontogenetic ritualization hypothesis as the chief means of acquisition of gestures. Many gestures whose form ruled out such an origin, i.e. gestures derived from species-typical displays, were used as intentionally and almost as flexibly as gestures whose form was consistent with learning by ritualization. When using both classes of gesture, gorillas paid specific attention to the attentional state of their audience. Thus, it would be unwarranted to divide ape gestural repertoires into ‘innate, species-typical, inflexible reactions’ and ‘individually learned, intentional, flexible communication’. We conclude that gorilla gestural communication is based on a species-typical repertoire, like those of most other mammalian species but very much larger. Gorilla gestures are not, however, inflexible signals but are employed for intentional communication to specific individuals.     

Manual dexterity in the gorilla: bimanual and digit role differentiation in a natural task

The manipulative actions of mountain gorillas Gorilla g. beringei were examined in the context of foraging on hard-to-process plant foods in the field, in particular those used in tackling thistle Carduus nyassanus. A repertoire of 72 functionally distinct manipulative actions was recorded. Many of these actions were used in several variants of grip, finger(s) and movement path, both by different individuals and by the same individual at different times. The repertoire appears somewhat greater than that observed in comparable studies of monkeys, but a far more striking difference is found in the use of differentiated actions in concert. Mountain gorillas routinely and frequently deal with problems that involve: (1) bimanual role differentiation, with the two hands taking different roles but synchronized in time and space, and (2) digit role differentiation, with independent control of parts of the same hand used for separate purposes at the same time. The independent control that allows these abilities, so crucial to human manual constructional ability, is apparently general in African great apes. Role differentiation, between and within the hand, is evidently a primitive characteristic in the human arsenal of skills. Accepted after revision: 6 April 2001 Electronic Publication     

RELIGION AND FRANCIS BACON'S SCIENTIFIC UTOPIANISM

Francis Bacon often is depicted as a patriarch of modernity who promotes human rational action over faith in divine Providence and as a secular humanitarian who realized that improvement of the human condition depended on human action and not on God's saving acts in history. Bacon's New Atlantis is usually described as a “scientific utopia” because its ideal order, harmony, and prosperity are the result of the investigations of nature conducted by the members of Solomon's House. I challenge these characterizations by showing that Bacon's so‐called scientific utopianism is grounded in his religious convictions that his age was one of Providential intervention and that he was God's agent for an apocalyptic transformation of the human condition. I examine the centrality of these religious themes in two of his philosophical works, The Advancement of Learning and The Great Instauration, which are well known for setting out Bacon's critique of the state of learning and for presenting the principles of his epistemology. Analysis of The Advancement of Learning demonstrates Bacon's conviction that his reform of natural philosophy was part of a Providentially guided, twofold restoration of the knowledge of nature and the knowledge of God. Examination of The Great Instauration reveals that Bacon sees his age as one of apocalyptic transformation of the human condition that restores humanity to a prelapsarian state. Analysis of the New Atlantis shows that utopian perfection can be achieved only through a combination of right religion and the proper study of nature. Moreover, when the “scientific” work of Solomon's House is recontextualized within the religious themes of salvation and deliverance that permeate the New Atlantis, the full scope of Bacon's “scientific utopianism” can be seen, and this project is not the one usually portrayed in scholarly treatments. Bacon's program for rehabilitating humanity and its relation to nature is not a secular, scientific advance through which humanity gains dominion over nature and mastery of its own destiny but rather one guided by divine Providence and achieved through pious human effort.     

The Moscow Council of 1917–1918

Following a period of decline beginning in the early eighteenth century, the Orthodox Church in Russia held a general council in Moscow from August 1917 to September 1918. More than 500 clergy and laity met, prayed and discussed numerous issues relating to the church’s life and witness. The Moscow Council was prompted by various trends of renewal which were growing ever stronger among the clergy and laity. Political circumstances at the time also made the Council possible: a preparatory preconciliar process was initiated in 1905, in parallel with the first revolution against Emperor Nicholas II, and the Council itself was convened in 1917, in parallel with the establishment of a Provisional Government. However, it was precisely such political events which led to the premature interruption of the Council. The main items on the Council’s agenda were linked to the reformation of church structures and the implementation of conciliar provisions at every level of church life: parish, deanery, diocese and autocephalous church. Special attention was given to the renewal of the pastoral ministries of priests and bishops, and to that of committed laity. In a way, the Moscow Council was a kind of ‘first encounter’ of Orthodoxy with contemporary societies, secularised or on the road to secularisation. Its legacy is therefore of great interest to all Christianity today. This article aims to analyse the Council and the main decisions made, in the light of ecclesiology, and to provide a primary bibliography at the end of the text.     

The Revival of Orthodox Mission in New Borders and the Holy and Great Council of the Orthodox Church

One of the critical issues emphasized at the Holy and Great Council of the Orthodox Church in Crete in 2016 was that of the witness of Orthodoxy in the modern world, as expressed in the Message and Encyclical of the council, and in the council document on the Mission of the Orthodox Church. This paper traces the revival of foreign mission and witness within the Orthodox Church since the late 1950s and how it came to fruition at the council in Crete.     

Orthodoxy in Unity and in Conciliarity

This article considers how the Holy and Great Council of the Orthodox Church faced challenges such as how the gospel relates to a pluralistic society; the Christian message in a society marked by religious pluralism, ethnic diversity, and cultural relativism; whether Christians encountering today's pluralist society should concentrate on evangelism or on dialogue; and on how conciliarity relates to the unity of the church. The article examines how the council attempted to respond to, or at least reflect on, these challenges in relation to the theological dialogue of the Orthodox Church with the other Christian churches and confessions. The bilateral theological dialogues have also increasingly led to bearing Christian witness, and an atmosphere of mutual appreciation, friendship, and fellowship has already become at least a reality. But has this development also led to a deeper mutual theological understanding? Have the profound differences between the Orthodox churches and the other churches in bilateral dialogues been clarified theologically?     

The construct of the ‘mana personality’ in Jung’s works: a historic-hermeneutic perspective. Part I

According to Jung, the ‘mana personality’ represents an archetypal phase of the individuation process of remarkable interest in psychological, hermeneutic and theoretical terms. This figure is characterized by a high initiatic potential that fosters the approximation of the consciousness of the Self. At the same time, it entails a risk of psychic inflation or of ‘similarity to God’. In this article, divided in two parts, I deal with those aspects through a reconstruction of the development of this notion within Jung’s published works, adopting a primarily chronological and, secondarily, thematic approach moving from a textual analysis of relevant passages. In this first part, I consider some passages which deal mainly with the risks of the assimilation of the unconscious in ‘La structure de l’inconscient’ (1916) that preceded the successive proper treatment of the mana personality’s notion presented, and here examined, in ‘The relations between the ego and the unconscious’ (1928). Successively, I take into consideration some further issues related to it discussed by Jung in ‘The structure of the psyche’ (1928/1931), ‘Archaic man’ (1931), and ‘Nietzsche’s Zarathustra’.     

The superego, narcissism and Great Expectations

The author notes that the concepts of the superego and narcissism were linked at conception and that superego pathology may be seen as a determining factor in the formation of a narcissistic disorder; thus an examination of the superego can function as a 'biopsy', indicating the condition of the personality as a whole. Charles Dickens's novel Great Expectations is presented as a penetrating exploration of these themes and it is argued that in Pip, the central character, Dickens provides a perceptive study of the history of a narcissistic condition. Other key figures in the book are understood as superego representations and, as such, integral to the vicissitudes of Pip's development. In particular, the lawyer Jaggers is considered as an illustration of Bion's notion of the 'ego-destructive superego'. In the course of the paper, the author suggests that Great Expectations affirms the psychoanalytic understanding that emotional growth and some recovery from narcissistic difficulties necessarily take place alongside modification of the superego, allowing for responsible knowledge of the state of the object and the possibility of realistic reparation.